Indexed OCR Text

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behind your backs."1
It is the Quran says:
يُعْدِدُكُمْ رَبُّكُمْ مَخَمْسَةِ الََّفٍ مِّنَ الْمَلَئِكَةِ مُسَوِمِيْنَ
(Your Lord will help you with five thousand angels marked} (3: 125)
BODY SEEN THROUGH CLOTHES IS NAKED
(٤٣٧٢) وَعَنْ عَائِشَةَ عَنْ اسْمَاءَ بِئْتِ آنٍ بَكْرٍ دَخَلَتُ عَلَى رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعَلَيْهَا ثِتَابُ
رِقَاقٌ فَأَعْرَضَ عَنْهَا وَقَالَ يَا أَسْمَاءُ إِّ الْمَرْأَةَ إِذَا بَلَغَتِ الْمَحِيُضَ لَنْ يَصْلُمْ أَنْ يُرِى مِنْهَا إِلَّ هُذَا
وَهذَا وَ اشَارَ إِلى وَجُهِ، وَگفَيْهِ- (رواهابوداؤد)
رضى الله narrated that (Sayyidah) Asma bint Abu Bakr رضى الله عنها! Sayyidah Ayshah .4372
She was wearing thin .صلى الله عليه وسلم came to them to visit Allah's Messenger عنه
garments. So he turned away from her and said, "O Asma, when a woman attain the
age when she menstruates, it is never proper that any portion of her (body) should
be seen other than this and this." He pointed to his face and his hands.2
COMMENTARY: This is the veil for a woman prescribed by Shariah. But when she comes
out of her house, she must cover her face and hands too. If a woman wears thin clothing
revealing her body features then she is deemed to be naked.
.
ON DONNING NEW GARMENTS
(٤٣٧٣) وَعَنْ آَنٍ مَطَرٍ قَالَ إِثَّ عَلِيًّا اشْتَرِى ثَوْبًّا بِقَلَاثَةٍ دَرَاهِمَ فَلَمَّا لَبِسَهُ قَالَ الْحَمْدُ لِلّهِ الَّذِئْ رَزَّقَنِىْ مِنَ
الرِّيَاشِ مَا أَّجَمَّلُ بِهِ فِي النَّاسِ وَأُذُوَارِئْ بِهِ عَوْرَتِ ثُمَّ قَالَ هُكَذَا سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
يَقُولُ-(رواه احمد)
4373. Sayyiduna Abu Matar رضى الله عنه narrated, Ali رضى الله عنه bought a garment for three
dirhams. When he put it on, 'he prayed (in gratitude);
الْتُمْدُ لِلُّهِ الَّذِىُ رَزَقَنِيْ مِنَ الرِّيَاشِ مَا اَجَمَّلُ بِهِ فِي النَّاسِ وَاُوَارِئ په عَوْرَتِ
(Praise belongs to Allah who has provided me with this raiment with which I adorn
myself before people and with which I cover my nakedness.)
Then, he said, "This is how I heard Allah's Messenger صلى الله عليه وسلم say (after donning
a new dress)."3
(٤٣٧٤) وَعَنْ آنِيٍ أُمَامَةً قَالَ لَبِسَ حُمَرُ بْنُ الخُطَابٍ ثَوْبًّا جَدِيْداً فَقَالَ الخُهْدُلِلُّهِ الَّذِى گسَانِ مَا أُقارِئُ په
عَوْرَقِنْ وَ أَجَمَّلُ بِهِ فِيْ حَيَاتِ ثُمَّ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ لَبِسَ ثَوْبًّا جَدِيْدًا
فَقَالَ الْمُدُ لِلُّهِ الَّذِى كَسَانِي مَا أُوَارِئٌ بِهِ عَوْرَتِ وَأَجَّلُ بِهِ فِي حَيَّاتِ ثُمَّ عَمِدَ إِلَى القَّوُبِ الَّذِى أَخْلَقَ فَتَصَدَّقَ
1 Shu'ab ul Eeman # 6262.
2 Abu Dawud # 4104.
3 Musnad Ahmad 1-157.

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بِهَ كَانَ فِيْ كَنَفِ اللَّهِ وَفِى حِفْظِ اللَّهِ وَفِى سَتْرِ اللَّهِ جَيَّا وَمَبِنَّا رَوَاءُ أَحْمَدُ وَالتِّزْمِذِىُّ وَابْنُ مَاجَةً وَقَالَ
التِّرْمِذِىُّ هُذَا حَدِيثٌ غَرِيُبْ-
4374. Sayyiduna Abu Umamah رضى الله عنه narrated that umar ibn Khattab رضى الله عنه wore
new garment and made this supplication:
الْحَمْدُ لِلُّهِالَّذِی کسَانِ مَا أُوَارِیٌ بِهِ عَوْرَقِ وَ اَجَّلُ بِهِ فِیِ حَیَاتِ
(Praise belongs to Allah who clad me with that with which I may cover my shame
and with which I may adorn myself in my life.)
Then he said that he had heard Allah's Messenger صلى الله عليه وسلم say, "Whose puts on a
new garment and says: 'Praise belongs to Allah who has clad me with that with
which I cover my nakedness and with which I adorn myself in my life, and takes
the old garment and gives it in charity, will be in Allah's protection, in Allah's
shelter, and Allah's cover as long as he lives and when he dies."1
WOMEN DISALLOWED FINE CLOTHING
(٤٣٧٥) وَعَنْ عَلْقَمَةَ بْنِ آَنِيْ عَلْقَمَةً عَنْ أُقِهٍ قَالَتُ دَخَلَتُ حَفْصَةُ بِنْتُ عَبْدِ الرَّحْمُنِ عَلَى عَائِشَةً وَعَلَيْهَا حِمَارٌ
رَقِيْقْ فَشَقَّتْهُ عَائِشَةٌ وَكَسَتُهَا خِمَارًا گَثِيُقًا-(رواه مالك)
4375. Sayyiduna Alqamah ibn Abu Alqamah «can», narrated on the authority of his
رضى الله (daughter of Abdur Rahman (ibn Abu Bakr رضى الله عنها ,mother who said, "Hafsah
us went to visit (Sayyidah) Ayshah !رضى الله عنها wearing a thin head (and chest) cover.
She tore it and put on her a thick head cover."2
COMMENTARY: Sayyidah Hafsah رضى الله عنه was the neice of Sayyidah Ayshah رضى الله عنها On
seeing her wear a thin veil, Sayyidah Ayshah que a +, flew into a rage over her.
SAYYIDAH AYSHAH'S رضى الله عنها ASCETICISM
(٤٣٧٦) وَعَنْ عَبْدِ الْوَاحِدٍ بُنِ آَيْمَنَ عَنْ آَيْهِ قَالَ دَخَلْتُ عَلَى عَائِشَةَ وَعَلَيْهَا دِرُءُ قِطْرِىٌّ ثَمَنُ خَمْسَةٍ دَرَاهِمْ
فَقَالَتْ أُرُفَعُ بَصَرَكَ إِلَى جَارِ يَّتِىْ أُنْظُرُ إِلَيْهَا فَإِّمَا تُزْهِى أَنْ تَلْبَسَهُ فِي الْبَيْتِ وَقَدْ كَانَ لِيُّ مِنْهَا دِرُءُ عَلى
عَهْدٍ رَسُوْلِ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ فَمَا كَانَتِ امْرَ أَنْ تَقَيِّنُ بِالْمَدِيْنَةِ إِلَّ أَرْسَلَتْ إِلَىَّ تَسْتَغِيْرُه(رواه البخارى)
4376. Sayyiduna Abdul Wahid ibn Ayman al-, narrated on the authority of his
father who said, "I went to visit (Sayyidah) Ayshah رضى الله عنهاا. She was wearing a
shirt of Qitr3 whose value was five dirhams. She said, 'Raise your eyes toward my
slave girl and look at her. She is too haughty to wear this cloth in the house too.
(What to say of going out wearing it!) This - (in spite of the fact that) I had a shirt of
this make in the time of Allah's Messenger صلى الله عليه وسلم. There was not a woman in
Madinah who needed to be adorned (for her wedding or for another's wedding,
1 Tirmidhi # 3540 (3571), Ibn Majah # 3557, Musnad Ahmad 1-44.
2 Muwatta Maalik # 6 (Libas).
3 See hadith # 4360.

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etc), but she sent to me for this shirt (to borrow it)."1
COMMENTARY: Sayyidah Ayshah "ge &n >, pointed out how values had changed in a
short period of time. Women had taken something as necessary for their adornment but
soon degraded it as unworthy of wearing at home.
In this way she also showed how abstinent she was.
SILK GOWN
(٤٣٧٧) وَعَنُ جَابِرٍ قَالَ لَبِسَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَوْمًّا قَبَّاءَ دِيْبَاجٍ أُهْدِىٌّ لَهُ ثُمَّ أَوْشَكَ آَبُ
نَزّعَهُ فَأَرْسَلَ بِهِ إِلى عُمَّرَ فَقِيْلَ قَدْ أَوْشَكَ مَا أُنْتَزَ عْتَّهُ يَارَسُوْلَ اللَّهِ فَقَالَ ثَانِيْ عَنْهُ جِبْرِئْلُ فَجَآءٍ مُمَرٌ يَبْكِيُ
فَقَالَ يَارَسُولَ اللهِ كَرِهْتَ أَمْرًا وَأَعْطَيْتَنِيْهِ فَمَالِيْ فَقَالَ إِّيْ لَمْ أُعْطِكَةُ تَلْبُسَهُ إِنَّمَا أَعْطَيْتُكَهُ تَبِيْعُه فَبَاعَة
بِاَلْقَىْ دِرُهٍَ- (رواه مسلم)
صلى الله عليه وسلم narrated that one day Allah's Messenger رضى الله عنه Sayyiduna Jabir .4377
wore a sleeved gown of brocade that had been given to him as a gift, but he took it
رضى الله (The sahabah (Prophet's Companions. رضى الله عنه off instantly and sent it to Umar
(+ wondered. "O Messenger of Allah, why did you take it off instantly" He said,
"Jibril disallowed me to wear it." (It means that this had happened before silk
clothing was forbidden.) Meanwhile, Umar us à +) (who had learnt of it) came
weeping and submitted, "O Messenger of Allah, that which you did not like, you
gave it to me (that I might wear). What will became of me, now? He said, "I did not
give it to you that you might wear it. I only gave it to you that you might dispose of
it." So, he sold it for two thousand dirhams.2
SILK BORDERS ON THE WARP
(٤٣٧٨) وَعَنِ ابْنِ عَبَّاسٍ قَالَ إِنَّمَا تَى رَسُولُ اللّهُ صَلَّى اللّهِ عَلَيْهِ وَسَلَّمَ عَنِ القَّوْبِ الْمُضْمِتِ مِنَ الْحُرِيْرِ فَأَمَّا
الْعَلَمُ وَسَدَى القَوْبِ فَلا بَأْس په- (رواه ابوداؤد)
صلى الله عليه وسلم said, "Certainly, Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .4378
forbade a garment made of pure silk. As for the hems (and embroidery of not more
than four fingers) and the warp, there is no harm in it."3
COMMENTARY: If both warp and woof are silk, then the garment is disallowed to men,
The sahiban (the two disciples, Imam Abu Yusuf al , and imam Muhammad) al ,,
however, hold that it is permissible to wear during warfare. If the warp is silk but not the
woof (or weft) which is cotton, etc, then it is allowed to men to wear in the view of all
Imams and scholars. But, if it is the other way about, then it is disallowed to them except in
battles when it is permitted.
In other words, the two disciples permit a pure silk cloth, or one whose woof is silk, during
battles. But, Imam Abu Hanifah a >, holds that, in battles only such cloth is allowed
whose woof is silk and warp other than silk. As for that cloth whose warp is silk and woof
1 Bukhari # 2628.
2 Muslim # 16-2070.
3 Abu Dawud # 4055.
1 ..
.

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other than silk, it is allowed in all circumstances.
ALLAH'S FAVOUR MUST BE MADE KNOWN
(٤٣٧٩) وَعَنْ آنِيْ رَجَاءٍ قَالَ خَرَجَ عَلَيْنَا عِمْرَاجُ بْنُ حُصَيْنٍ وَعَلَيْهِ مُطَرَّفْ مِنْ خَزٍّ وَقَالَ إِّ رَسُولَ اللّهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ أَنْعَمَ اللّهُ عَلَيْهِ نِعْمَةً فَإِقّ اللهَ يُحِبُّ أَنْ تُزِى أَثَرُ نِعْمَتِه عَلَى عَبْدِهِ(رواه احمد)
رضى الله عنه narrated that (Sayyiduna) Imran ibn Husayn رحمه الله Sayyiduna Abu Raja .4379
came out to them and he had on him a clock of silk with decorated hems. (It was
mutarraf min khazz). He said that Allah's Messenger صلى الله عليه وسلم said, "He on whom
Allah has showered favours, (then) surely Allah loves that traces of His blessings
must be seen on his slave."1
COMMENTARY: Mutarraf is a particular kind of cloak whose both sides have woof.
According to the Qamus, it is a shawl of striped khazz. Thus, mutarraf min khazz is a cloth
woofed with silk and wool. It is allowed to wear it. So, the word khazz may be interpreted
in this manner. (see also hadith # 4357)
AVAIL OF WHAT IS PERMITTED BUT AVOID SQUANDERING & ARROGANCE
(٤٣٨٠) وَعَنِ ابْنِ عَبَّاسٍ قَالَ كُلُ مَاشِئْتَ وَالْبَسْ مَاشِئْتَ مَا أَخْطَأَتُكَ اثْنَتَانٍ سَرَفْ وَمَخِيْلَةٌ- (رواه
البخارى فى ترجمة باب)
4380. Sayyiduna Ibri Abbas s àl +, said, "Eat what you like (of the permissible
food) and wear what you like (of the lawful things). As long as two things do not
lure you: extravagance and arrogance."2
(٤٣٨١) وَعَنْ عَمْرو بْنِ شُعَيْبٍ عَنْ آَيْهِ عَنُ جَدِّهِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُلُوا وَاشْرَبُوْا
وَتَصَدَّقُوا وَاَلْبَسُوْا مَا لَمْ يُخَالِظْ إِسْرَافٌ وَلَا مَخِيْلَةٌ - (رواه أحمدوالنسائي وابن ماجة)
4381. Sayyiduna Amr ibn Shu'ayb & w, reported from his father that his
grandfather narrated that Allah's Messenger صلى الله عليه وسلم said, "Eat, drink, give
charity (what you have beyond your needs) and wear garments (respecting the
lawful and) avoiding extravagance and conceit."3
WHITE BEST FOR CLOTHING
(٤٣٨٢) وَعَنْ آَليِ الدَّرْدَاءِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلََّ إِّ أَحْسَنَ مَازُرْتُمُ اللّهَ فِيْ قُبُوْرِ كُمْ وَ
مَسَاجِدِكُمُ الْبَيَاضُ - (رواه ابن ماجة)
4382. Sayyiduna Abu Darda رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The best clothing in which you may visit your graves and your mosques and meet
Allah is white (clothing)."4
COMMENTARY: The mosque is Allah's house. One who goes to it to worship really goes
1 Musnad Ahmad 4-438.
2 Bukhari Book of Dress, Chapter I (heading).
3 Nasa'i # 3559, Ibn Majah, Musnd Ahmad.
4 Ibn Majah # 3568.

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to meet Allah's. It is better to go there wearing a white dress.
So too when one dies, he meets Allah. So, the dead should be given a white shroud.
CHAPTER - II
(WEARING) SIGNET RINGS
بَابُ الْخَاتَم
SECTION I
اَلَفَضْلُ الْأَوَّلْ
MEN DISALLOWED TO WEAR GOLD RING BUT NOT RING OF SILVER
(٤٣٨٣) عَنِ ابْنِ عُمَّرَ قَالَ اتَّخَذَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَاتَّمًا مِنْ ذَهَبٍ، وَفِيْ رِوَايَةٍ وَجَعَلَهُ فِى يَدِهِ الُْهُنى
ثُّ الْقَاهُ تُؤَّ اتَّخَذَّ خَاتَمًا مِنْ وَرَقٍ نُقِشَ فِيْهِ مُحَمَّدْ رَسُولُ اللَّهِ وَقَالَ لَا يَنْفُثَنَّ أَحَدْ عَلى نَقْشٍ خَاتَمِيٍّ هُذَا وَ
كَاكَ إِذَا لَبِسَهُ جَعَلَ فَقَد مِمَّا یلى بَطْنِ گفِّه۔(متفقعليه)
4383. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى الله عليه وسلم had a signet
· ring of gold made (for him).
According to a version: He put it on his hand, but then threw it away. Then he had
another made of silver on which he had these words engraved: (a Jj) a)
(Muhammad, Messenger of Allah). And, he said "No one must have engraved (on
his ring) anything live this seal of mine." When he wore it, he kept the stone
(inwards) toward the palm of his hand.1
COMMENTARY: When the Prophet Ly,ledo had got the signet ring of gold cast for him,
gold was not forbidden to men. When Allah revealed to him that gold was forbidden to
men, he threw it away.
Imam Muhammad as an», has written in his Muwatta: a man must not wear a signet ring
of gold, nor iron, nor copper. But, he should only take a signet ring of silver.2
As for women, there is no harm in their wearing signet rings of gold and wearing other
kind of jewellery. Rather, the ulama (Scholars) say that it is makruh (disapproved) for
women to wear ring of silver, because they must not adopt resemblance to men who wear
silver ring. If a woman has to wear it, then she must have its colour changed through
electroplating. According to Hidayah, it is the loop of the ring that counts, not the stone.
The sahabah emulated the Prophet ,,le ano in everything he did. So, lest they have the
same inscription on their rings, he forbade them to emulate him in this regard too. Besides,
he used it as a seal on official letters and if other people had followed suit, foreign
dignitaries would have had doubts about the Prophet صلى الله عليه وسلم seal and a mess would
have been created.
Qadi Khan has said that the wearing of a silver signet ring is permissible to the person who
needs to have a seal. Examples are a judge, and such like. If it is not necessary to have a
seal, then it is better for such a person not to use a silver ring too. Moreover, he who wears
a rings must wear it on a finger of the left hand and keep the stone next his palm.
Suyuti atas, said that some ahadith do say that the ring must be worn on the right hand,
1 Bukhari # 5779, Muslim # 53. 2091.
2 Muwatta, Imam Muhammad 17-6-870 (Published Darul Isha'at Karachi).

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but these ahadith are regarded as abrogated in favour of those that say that it must be worn
on the left hand. Adi رحمه الله and others have transmitted the hadith of Ibn Umar رضى الله عنه that
the Prophet صلى الله عليه وسلم used to wear the ring on the right hand but then began to wear it on
the left hand.
The author of Safar us Sa'adah writes that ahadith of both kinds are sahih. The I'rophet
.wore the ring on either hand اللهعليهوسلم
Imam Nawawi aw>, writes that the ulama (Scholars) agree that it is allowed to wear a ring
on the right hand as well as the left, but the Shafi'is regard it as better to wear it on the right
hand because it has superiority over the left hand. So, it is more deserving that the ring
should be worn on the right hand. In this way, it is beautified and honoured.
(٤٣٨٤) وَعَنْ عَلِيٍّ قَالَ تَّى تَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ لُبُسِ الْقِيِّ وَالْمُعَصْفَرِ وَعَنْ تَخْتَمِ الذَّهَبِ
وَعَنْ قِرَائَةِ الْقُرْآنٍ فِ الرُّكُوْءِ- (رواه مسلم)
4384. Sayyiduna Ali رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم forbade (men) to
wear the garment Qassi and whatever is dyed with saffron, and to wear a gold ring,
and to recite the Quran in ruku' (which is bowing posture in salah (prayer)).1
COMMENTARY: Qassi is a kind of silk garment manufactured in Qass, in Egypt.
The disallowance to recite the Quran in ruku could mean that:
(i)
One should not recite the Quran in ruku (bowing) and sajdah (prostration) in
place of the prescribed tasbih (or glorification) in these postures, or
(ii)
One should not be restless while in the standing posture and hurry through the
recital of the Quran to complete it in ruku.
صلى الله عليه said, "Allah's Messenger رضى الله عنه This hadith by Tirmidhi has that Sayyiduna Ali)
, forbade me to wear Qassi .... " And (that he forbade him) to recite the Quran in ruku
and sajdah.)
GOLD RING ON MAN SPELLS COAL OF HELL FOR HIM
(٤٣٨٥) وَعَنُ عَبْدِ اللَّهِ بْنِ عَبَّاسِ آَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأى خَاتَمًا مِنْ ذَهَبٍ فِ يَدِ دَجُلٍ
فَتَزَعَهُ فَطَرَحَهُ فَقَالَ يَعْمِدُ أَحَدُكُمْ إِلى جَمْرَةٍ مِنْ نَارٍ فَيَجْعَلُهَا فِيْ يَدِمٍ فَقِيْلَ لِلرَّجُلِ بَعْدَ مَاذَهَبَ رَسُولُ اللهِ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خُذُّ خَاتَمَكَ انْتَفِعُ بِهِ قَالَالَ وَاللّهِ لَا أَخُذُهُ أَبَدًّا وَقَدْ طَرَحَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ
وَسَلّمَ- (رواه مسلم)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Abbas .4385
Jule saw a gold (Signet) ring on the hand of a man. He took it out (of his h and)
and threw it away, saying, "One of you is aiming to get a coal from hell and put it
on his h and." (So, a man must not wear a gold ring under any circumstances).
When Allah's Messenger صلى الله عليه وسلم departed (from there), the man was advised,
"Pick up your ring, and derive some benefit from it." (He could have sold it or
given it to a woman of his family.) But, he said, "No! By Allah, I shall never take it
1 Muslim # 29. 2078, Tirmidhi # 1737 (1743)

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once Allah's Messenger صلى الله عليه وسلم has thrown it away."1
COMMENTARY: If anyone is able to then he must correct any contravention of Shari'ah
(divine law) by any person and destroy the wrong done. This is adherence to the saying of
: صلى الله عليه وسلم Allah's Messenger
إِذَا رَأَى اَحَدْ قِنْكُمُ مُنْكَرًا فَلْيُغَدِرُهُ بِيِّدِه
"When any of you sees something contrary to Shari'ah (divine law) he must change
it."
SEAL OF PROPHETHOOD
(٤٣٨٦) وَعَنْ آَنَّسٍ أَثَّ النَّبِىَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَرَادَ أَنْ يَكُتُبَ إِلَى كِسْرِى وَفَيُصَرٍ وَالنِّجَاشِيِّ فَقِيْلَ
إُِّ لَا يَقْبَّلُوْنَ كِتَابًا إِلَّا بِخَاتَمٍ فَقَاءَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَاتَمًا حَلْقَةً فِنَّةٍ نُقِشَ فِيْهِ مُحَتَّدْ
رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ (رَوَاهُ مُسْلِعٌ)، وَفِيْ رِوَايَةٍ لِلْبُخَارِيِّ كَاتَ نَقْشُ الْخَاتِمِ ثَلَاثَةَ أَسْطُرٍ مُحَمَّدْ
سَطْرٌ وَرَسُوْلُ سَطْرٌ وَاللَّهِسَطُرْ-
4386. Sayyiduna Anas usan+, narrated that (after the peace treaty of Hudaybiyah, on
coming back to Madinah,) the Prophet صلى الله عليه وسلم decided to write to the Kisra
(Persian emperor), the Qaysar (Roman emperor) and the Najashi (negus of Ethiopia
to call them to Islam). He was told that they would not accept a letter unless it had a
seal (for, they would not regard it as authentic without it). Hence, Allah's
Messenger صلى الله عليه وسلم had a seal designed of a silver ring and engraved thereon (the
words;) Muhammad, Messenger of Allah. (- Muslim)
According to a version (- Bukhari): The inscription (engraved) on the seal was in
three lines (in this way): "Muhammad" (the lowest line) "Messenger" (the line in
the middle) and "Allah" (the first or topmost line).2
Like this:
ALLAH
(الله)
Messenger (of)
(رسول)
Muhammad
(محمد)
COMMENTARY: Instead of the word Khatam (,), the word halqah (zal-) is also used
without mentioning the stone. After all the ring itself is placed on the finger. So it does not
matter. But, other traditions do mention the stone to be silver or Ethiopian (carnelian or
agate) as we shall see in the ahadith to follow (# 4387, 4388).
Nawawi al >, has concurred with the description of the (seal's) inscription as we have
described in the hadith. The style has been shown as:
.but Allah knows best ,(محمد رسول الله صلى الله) or (محمد رسول الله)
On the Prophet's صلى الله عليه وسلم death, the ring passed to Sayyiduna Abu Bakr رضى الله عنه and he
رضى الله wore it and after him, Sayyiduna Uthman رضى الله عنه wore it. After him, Sayyiduna Umar
As wore it. However, towards the end of his caliphate, it dropped into the well Aris from
1 Muslim # 52-2090.
2 Muslim # 58-2090, Bukhari # 5875, Tirmidhi # 1754.

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the hands of Mu'ayqib رحمه الله, the servant of Uthman رضى الله عنه. It could not be found though
pains were taken to look for it.
The ulama (Scholars) say that the terrible unrest and civil strife that arose during the final
days of Uthman As an , and after him, originated because of the loss of the blessed ring.
Allah had placed great blessing in this ring that caused itself been in government, rule and
administration .It was like the singularity of the signet ring (with a seal) of (Prophet)
1. عليه السلام Sayyiduna Sulayman
STONE IN THE RING OF THE PROPHET slade
(٤٣٨٧) وَعَنْهُ أَثَّ نَبِيَّ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَاتَّ خَاتَمُهُ مِنْ فِنَّةٍ وَكَانَ فَقَهُ مِنْهُ - (رواه البخارى)
4387. Sayyiduna Anas رضى الله عنه said that the signet ring of the Prophet صلى الله عليه وسلم was
of silver. And its stone too was of silver.2
(٤٣٨٨) وَعَنْهُ أَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَبِسَ خَاتَمَ فِضَّةٍ فِيْ نَمِيْنِهِ فِيْهِ فَصِّ حَبَشِيْ كَانَ يَجْعَلُ
فَقَّهِمِمَّایَلی گفَئ۔ (متفقعليه)
4388. Sayyiduna Anas رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم wore a silver
signet ring with an Abyssinian gem on his right hand. He (wore it in such a way
that he) had the gem next to the palm of his hand.3
COMMENTARY: The word Habshi (Abyssinian) means aqiq (3.is). The reason for ascribing
it to Abyssinia is that the mines of aqiq (carnelian or agate) are located in Abyssinia and
Yemen. Or, the gem may not have been aqiq but of some other kind found only in
Abyssinia. Or, it was of black colour, so it was ascribed to them because of their colour,
black, Or, an Abyssinain may have made the stone and in this case this tradition will not
contradict the hadith that the gem too was silver. If we go by the earlier explanation that
the gem was aqiq from Abyssinia, then it would mean that the Prophet صلى الله عليه وسلم had
both the rings, one with a silver gem and the other with an Abyssinian gem.
(٤٣٨٩) وَعَنْهُ قَالَ كَانَ خَاتَمُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيْ هَذِهِ وَأَشَارٍ إِلَى الْخِنْصَرِ مِنْ يَدِهِ الْيُسْزى (رواه مسلم)
4389. Sayyiduna Anas رضى الله عنه said, "The signet ring of the Prophet صلى الله عليه وسلم was
on this," and he pointed to the little finger of his left hand,4
NOT ON THE MIDDLE OR NEXT TO IT
(٤٣٩٠) وَعَنْ عَلِيٍّ قَالَ ثَّمَانِي رَسُولُ اللّهُ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ أَنْ آَخَثَّمَ فِيْ إِصْبَعِىِ هذِهٍ أَوْ هذِهٍ قَالَ فَأَوْمَأْ إِلَى
الْوُسْطِى وَالَّتِىْ تَلِيُّهَا - (رواه مسلم)
4390. Sayyiduna Ali رضى الله عنه narrated, "Allah's Messenger صلى الله عليه وسلم forbade me to
wear a signet ring on my this finger or this."
1 See the lives, of the Noble Caliphs p 247, Life of Prophet Muhammad صلى الله عليه وسلم pp 780-1 (Ibn
Kathir, published Darul Isha'at Karachi) Stories of the Prophet (Ibn Kathir Darul Isha'at Karachi).
2 Bukhari # 5870, Tirmidhi # 1740.
3 Muslim # 62-2094.
4 Muslim # 62-2095.

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And, the narrator said that then he pointed the middle finger and the one next to it.1
COMMENTARY: Besides these two fingers, the Prophet صلى اللهعليه وسلم , the sahabah (Prophet's
Companions) رضى الله عنهم and the tabi'un رحمه الله are not known to have ever worn a ring on the
thumb or the third finger also. Thus, it is mustahab (desirable) to wear a ring only on the
small finger.
The Shafi'is and the Hanafis tend to abide by it. However, this is as far as men are
concerned. As for women, they are allowed to wear a ring on any of the fingers.
Imam Nawawi ales, said that it is makruh tanzihi (disapproved nearer to lawful) for men
to wear a ring on the middle and index finger.
SECTION II
الفضلُ الثَّانِى
PROPHET صلى الله عليه وسلم WORE THE RING ON BOTH HANDS
(٤٣٩١-٤٣٩٢) عَنْ عَبْدِ اللهِ بْنِ جَمْفَرٍ قَالَ كَاَ الَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَتَخَتَّهُ فِيْ يَمِيُنِهِ (رَوَاهُ ابْنُّ مَاجَةً
وَرَوَاءُ أَبُوُدَاوُدَ وَالنَّسَائِ عَنْ عَلِيٍ)-
4391. Sayyiduna Abdullah ibn Ja'far رضى الله عنه said that the Prophet صلى اللهعليهوسلم wore a
signet ring on his right hand.2
4392. Sayyiduna Ali رضى اللهعنه narrated that same hadith. 3
(٤٣٩٣) وَعَنِ ابْنِ عُمَرَ قَالَ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَتَخْتَّهُ فِى يَسَارِه - (رواه ابوداود)
4393. Sayyiduna Ibn Umar رضى الله عنه said that the Prophet صلى الله عليه وسلم wore a signet
ring on his left hand.4
SILK & GOLD ARE FORBIDDEN TO MEN
(٤٣٩٤) وَعَنُ عَلِيٍّ أَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَخَذَ حَرِيْرًا فَجَعَلَهُ فِيْ نَمِيْنِهِ وَأَخَذَ ذَهَبَّا فَجَعَلَهُ فِيْ شِمَالِهِ
ثُمَّ قَالَ إِّ لهذَيْنِ حَرَام عَلی ذُكُورِ اُمتی۔(رواه احمد وابوداود والنسائی)
4394. Sayyiduna Ali رضى الله عنه narrated "The Prophet صلى الله عليه وسلم took some silk and
held it in his right hand, and took some gold and held it in his left hand. Then, he
said, "Both these things are forbidden to the men of my ummah."5
(٤٣٩٥) وَعَنْ مُعَاوِيَّةً أَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم ◌َى عَنْ رُكُوْبِ التُّمُوْرِ وَعَنْ نُبُسِ الذَّهَبِ
إِلَّامقتلها-(رواه ابوداود والنسائى)
4395. Sayyiduna Mu'awiyah رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم forbade
riding on hides of panthers and wearing gold (by men) except in little pieces.6
COMMENTARY: The small quantity of gold that the hadith permitted men has also been
1 Muslim # 65-2098, Nasa'i # 5210, Ibn Majah # 3648, Musnad Ahmad 1-124.
2 Ibn Majah # 3647.
3 Abu Dawud # 4226, Nasa'i # 5204.
4 Abu Dawud # 4227.
5 Abu Dawud # 4057.
6 Abu Dawud # 4239, Nasa'i.

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forbidden. However, the ulama (Scholars) say that even this permission is taken by the
Hanafis to apply to a plating of gold or any kind of a fixing of gold material for a gem or
stone, or a small gold embroidery on the hem of clothing. The Hanafis hold that it is
allowed to men.
COPPER & IRON RINGS DISALLOWED TO MEN
(٤٣٩٦) وَعَنْ بُرَيْدَةً أَثّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِرَجُلٍ عَلَيْهِ خَاتَهْ مِنْ شَبَهٍ مَالِيُ آجِدُ مِنْكَ رِيُعَ
الْأَصْنَافِ فَطَرَحَهُ ثُمَّ جَاءَ وَعَلَيْهِ خَاتَهُ مِنْ حَدِيْدٍ فَقَالَ مَلِيُّ ازِى عَلَيْكَ حِلُيَّةَ أَهْلِ النَّارِ فَطَرَحَهُ فَقَالَ
يَارَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ آَيِّ شَىْءٍ أَّخِذُ، قَالَ مِنْ وَرَقٍ وَلَّا تُتِقَّهِ مِثْقَالَّا رَوَاهُ التِّزْمِذِىُّ وَأَبُوْدَاؤدَ
وَالنََّائِىُّ وَقَالَ مُحْي السُّنَّةِ وَقَدْ صََّ عَنْ سَهْلٍ بُنِ سَعْدٍ فِ القُّدَاقِ آَتَّ النَّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ
لِرَجُلِ- الْتَمِسْ وَلَوْ خَاتَمًا مِنْ حَدِيدٍ-
4396. Sayyiduna Buraydah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said to a man
who was wearing a signet ring of copper, "why do I perceive the odour of idols in
you?" So, he threw it away (to remove the Prophet's ,,le ano displeasure). When
he came again, he was wearing an iron signet ring, and he asked, "Why is it that I
see you adorned with the jewellery of the inmates of hell?" So, he threw it away
and submitted, "O Messenger of Allah, what material should I choose for my ring?"
He said, "Silver, but do not let the silver weigh as much as one mithqal."1
Muhyi us sunnah (Holy Prophet's practice) reported that there is a sahih hadith
narrated by Sahl ibn Sa'd As ds+, concerning a (woman's) dower that the Prophet
said to a man contemplating marriage "Find something (for her) even though a
signet ring of iron."
COMMENTARY: The Prophet صلى الله عليه وسلم said, "The silver must not weigh as much as one
mithqal." This is by way of caution and righteousness. It is to be on the safe side to have the
silver less than one mithqal. Besides, this is because gold and silver are in essence disliked
things, so they must not be used beyond the necessary amount. This is why it is makruh
(disapproved) to wear two or more rings, but it is not makruh (disapproved) to have many
rings provided they are not worn together. They may be worn at different times.
According to fatawa Qadi Khan, it is makruh (disapproved) to wear a ring of iron or
copper, and it is forbidden to men to wear a gold ring.
As for the tradition of Muhyi us sunnah (Holy Prophet's practice) that an iron ring may be
given in dower if nothing else is available, it does not follow that the ring should be worn
because iron and copper rings are disallowed to wear. They can be kept as regular
property. Besides, it is also possible that the ring of iron may have been forbidden after this
tradition of sahl رضى الله عنه was narrated, because it is established that sahl's رضى الله عنه tradition
dates prior to the induction of sunnah (Holy Prophet's practice) and ratification of Shariah.
The hadith of Buraydah رضى الله عنه is of a later date. So Sahl's رضى الله عنه tradition stands
abrogated. His hadith as been narrated earlier in the chapter on dower (# 3202).2
1 Tirmidhi # 2785, Abu Dawud # 4223.
2 Bukhari # 5135, Muslim # 76. 1425.

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صلى الله عليه وسلم TEN THINGS DISLIKED BY THE PROPHET
(٤٣٩٧) وَعَنِ ابْنِ مُسْعُوْدٍ قَالَ كَانَ النَّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَكُرَهُ عَشْرَ خِلَالٍ الشُّفْرَةَ يَغْنِى الْخُلُوُقَ
وَتَغْيِيُرًا لشَّيْبٍ وَجَزَّالْإِزَارِ وَالتَّخَتُّمِ بِالذَّهَبِ وَالتَّبَرَُّ بِالزِّيْنَةِ لِغَيْرِ مَحِلِّهَا وَالضَّرْبِ بِالْكِتَابِ وَالُّقى
إِلَّا بِالْمُعَوَّذَاتِ وَعَقْدَ التَّمَائِمِ وَعَزْلَ الْمَاءِ غَيْرٍ مَحَلِّهِ وَفَسَادَ الضَبِيِّ غَيْرَ مُحَرَّمِه- (رواه ابوداؤدو النسائى)
4397. Sayyiduna Ibn Mas'ud رضى الله عنه narrated that the Prophet صلى الله عليه وسلم disliked
ten things:
1. Yellow colouring, meaning use of Khaluq.
2. Altering old age, meaning dying grey hair.
3. Trailing the lower garment (beyond the ankles).
4. Wearing a gold signet ring (by men).
5. Women's displaying her adornment where it is not lawful for her to do so.
6. Playing dice games.
7. Using spells other than the Mu'awwidhat (last two suras of the Quran).
8. Wearing amulet s and talisman.
9. Practicing azal (which is to withdraw the penis before discharge of semen)
unilaterally.
10. Impairing a child (who is being breast-fed its mother), but he did not
declare it to be unlawful.1
COMMENTARY: Khaluq is a perfume prepared from saffron, etc. Men are disallowed to
use it, but women may use it. Some ahadith allow it to men too but, in the face of many
that disallow it, they are said to be abrogated. Khaluq is purely a woman's perfume.
It is disallowed to alter old age be it by plucking out grey hair or dyeing them black.
However, henna may be applied because there are ahadith that permit it. The Hanafis say
that it is forbidden and disliked to pluck grey hair.
It is lawful for a woman to show her adornment to her husband and in places where her
mahram are, meaning her father, her brothers and son. But, she cannot display her beauty
to other men who are outside the purview of mahram. It is as the Quran says:
وَلَا يُبْدِيْنَ زِيْنَتَّهُنَّ إِلَّا لِبُوْلَتِمِنَّ أَوْ ابَآئِهِنَّ (الاية)
{ ... and display not their adornment except to their husbands, or their fathers ... ] (24: 31)
Games of dice are forbidden. The dice is thrown to play it. This game is disallowed. Most of
the sahabah (Prophet's Companions) ( ano, said that it is unlawful. The Hanafis regard
chass too as makruh (disapproved) tahrimi.
The word ruqa (e)) is to cast spells or blow after chanting some incantation. As for the
mu'awwidhat, they are those verses of the Quran that teach to seek refuge in Allah. They
could be the last two surahs of the Quran (113 and 114) or any other verses. In other words,
it is allowed to invoke by recourse to the verses of the Quran , the supplication mentioned
in the ahadith and the asma ul husna (beautiful names of Allah). But, it is forbidden to use
other means, particularly words whose meanings are not deciphered for, not only is that
unlawful but it is also likely to fall in disbelief.
Tamaim (las) are beads or bones that Arabs tied together to repel the evil eye and they
1 Abu Dawud # 4222, Nasa'i.

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hung them on the necks of their children. Islam forbade this practice. Some people say that
tama'im are the charms and conjurations with a tint of polytheism. It was common practice
during the pre Islamic days. However, it is permitted to hang on the neck the amulets with
verses of the quran, or approved supplications, or the name of Allah. It is known from the
tradition of Sayyiduna Abdullah ibn Umar usan », as reported in Hisn Hasin.1
Azal is to withdraw the penis while having sexual intercourse before semen is emitted to
forestall pregnancy. It is allowed with the permission of one's wife otherwise it will
unilateral. If the woman is a female slave then her permission is not required because azal
can be observed with her.
To impair a child who is being suckled is to have sexual intercourse with its mother and
she becomes pregnant with another child. This corrupts her milk and it will impair the
body. Hence, to have sexual intercourse with a woman who suckles is to hurt the child.
Having sexual intercourse with a woman who suckles is called ghayl and this has been
mentioned in the chapter on sexual intercourse (see ahadith # 3189, 3196)
However, the Prophet صلى الله عليه وسلم did not say that it is unlawful to have sexual intercourse
with a woman who is suckling a child. The reason is that it is not unlawful to have sexual
intercourse with one's wife.
BELLS SHOULD NOT BE WORN
(٤٣٩٨) وَعَنِ ابْنِ الزُّبَيْرِ آَكَّ مَوْلَاةً لَّهُمْ ذَهَبَتْ بِابْنَةِ الزُّبَيْرِ إلى عُمَرَ بْنِ الْخُطَّابِ وَفِي رِجْلِهَا أَجْرَاسْ
فَقَطَعَهَا عُمَّرُ وَقَالَ سَمِعْتُ رَسُوْلَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَعَ كُلِّ جَرَسٍ شَيْطَانٌ (رواه ابوداؤد)
4398. Sayyiduna Ibn Zubayr wca», said that a freed woman slave of theirs took the
little daughter of Zubayr رضى الله عنه to Umar ibn Khattab. رضى الله عنه She was wearing bells
on her leg(s). Umar usd+) cut off the bells, saying "I had heard Allah's Messenger
2" .say 'with every bell there is a devil صلى الله عليه وسلم
COMMENTARY: The saying means:
الْجُرُسُ مَزَامِيْرُ الشَّيْطَانِ
(Bell is the devils pipes).
The devil draws people to every such thing as tinkles. He makes it very pleasing.
(٤٣٩٩) وَعَنْ بُتَانَةَ مَوْلَاةٍ عَبْدِ الرَّحُمْنِ بْنِ حَيَّاكَ الْآَنْصَارِيِّ كَانَتُ عِنْدَ عَائِشَةَ إِذْ دُخِلَتْ عَلَيْهَا بِجَارِيَةٍ
وَعَلَيْهَا جِلَاجِلُ يُصَوِّتُنَ فَقَالَتْ لَّا تُدْخِلنَّهَا عَلَّىَّ إِلَّ آَنْ تَقْطِعَنَّ جِلَاجِلَهَا سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ يَقُولُ لَاتَدْخُلُ الْمَلْفِكُ بَيْتًا فِيْهِجَرَسْ۔(رواه ابوداود)
4399. Sayyiduna Bunanah, unål +, freed female slave of (Sayyiduna) Abdur Rahman
رضى narrated that while she was with (Sayyidah) Ayshah ,رضى الله عنه ibn Hayyan Ansari
Que in, a girl was brought to her wearing tinkling bells. She said, "Do not let her come
to me unless her bells or cut off (and thrown away) for, I had heard Allah's
Messenger صلى الله عليه وسلم say, 'The angels (or mercy) do not enter a house that has
1 Hisn Haseen, Published by Darul Isha'at Karachi.
2 Abu Dawud # 4230.

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(anything like) a bell."1
GOLD MAY BE USED IN EXTREME NEED
(٤٤٠٠) وَعَنْ عَبْدِ الرَّحُمْنِ بُنِ طَرَفَةَ آثَّ جَدَّهُ عَرْفَجَةً بُنَّ أَسْعَدَ قُطِعَ آَنْفُّهُ يَوْمَ الْكُلَابِ فَاتَّخَذَّ أَنْفًّا مِنْ
وَرَقٍ فَأَنْتَنَ عَلَيْهِ فَأَمَرَهُ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَنْ يَتَّخِذَ اَنْفًّا مِنْ ذَهَبٍ(رواه الترمذى وابوداود والنسائى)
4400. Sayyiduna Abdur Rahman ibn Tarafah ucan», said that when his grandfather,
Arfajah ibn As'ad us an >, had his nose chopped off in the battle of Kulab, he got a
صلى الله عليه وسلم silver nose made out (for him), but it gave off a stench. So, the Prophet
instructed him to have a gold nose made out.2
COMMENTARY: A battle was fought at Kulab (before the hijrah). Sayyiduna Arfajah «sản+,
صلى الله عليه وسلم had participated in it. His nose was chopped off in this battle. The Prophet
permitted him to have a gold nose made when the silver he had made gave out a bad odour.
On the basis of this hadith, the ulama (Scholars) allow that a gold nose may be made. They
also allow silver wire to be attached to the teeth. In fact, Imam Muhammad ales, said that
even gold wire may be used to bind the teeth.
WEARING TO WOMAN WEARING GOLD JEWELLERY
(٤٤٠١) وَعَنْ أَبيْ هُرَيْرَةَ آَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ أَحَبَّ أَنْ تُحُلِّقَ حَبِيْبَةُ حَلْقَةً مِنْ
نَارٍ فَلْيُحَلِّقْهُ حَلْقَةً مِنْ ذَهَبٍ وَمَنْ أَحَبَّ أَنْ تُطَوِّقَ حَبِيْبَةُ طَوْقًّا مِنْ نَارٍ فَلْيُطَوِّقُهُ طَوْقًّا مِنْ ذَهَبٍ وَمَنْ
أَحَبَّ أَنْ يُسَوِّرَ حَبِيْبَةُ سِوَارٌّ مِنْ نَارٍ فَلْيُسَوِّرُهُ بِوَارٌ مِنْ ذَهَبٍ وَلكِنْ عَلَيْكُمُ بِالْفِقَّةٍ فَالْعَبُوا بِهَا-
(رواه ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4401
said, "He who likes to put a ring of fire on his dear one (like wife or children) may
put on him a gold ring (in his ear or nose). He who likes to put a necklace of fire
round (the neck of) his dear one may put a necklace of gold on him. And, he who
likes to put a bracelet of fire on his dear one may put a bracelet of gold on him. But,
you may use silver and while away with it."3
COMMENTARY: The concluding words of the hadith mean 'play with it,' implying make
silver jewellery for your women and get them to wear them, make a ring for yourselves
and make weapons like swords for yourselves. The adornment of the world, however, are
plaything, even if they are of the permitted class.
Ibn Maalik ate>, said that to play with anything is to employ it at one's will and according
to one's wish. So, silver may be used for the jewellary of woman. But, for me only silver
rings, swords and weapons are allowed.
(٤٤٠٢) وَعَنْ أَسْمَآءَ بِئْتٍ يَزِيْدَ أَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ أَيُّمَا امْرَأَةٍ تَقَّلَّدَتْ قِلَادَةً مِنْ
ذَهَبٍ قُلِدَتْ فِيْ ◌ُنُقِهَا مِثْلُهَا مِنَ النَّارِ يَوْمَ الْقِيَامَةِ وَأَيُّمَا امْرَأَةٍ جَعَلَتْ فِىْ أُذُنِهَا خُرُصًا مِنْ ذَهَبٍ جَعَلَ اللّهُ
1 Abu Dawud # 4231.
2 Tirmidhi # 1770, Abu Dawud # 4232.
3 Abu Dawud # 4237.

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فِي أُذْنِهَا مِثْلَهُ مِنَ النَّارِ يَوْمَ الْقِيَامَةِ-(رواه ابوداود والنسائى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Asma bint Yazid .4402
said, "Any woman who wears a gold necklace will be made to wear the like of it of
fire on the day of resurrection. Any woman who wears, a gold earring in her ear will
be made to wear the like of it by Allah on the day of resurrection.1
(٤٤٠٣) وَعَنْ أُخْتٍ ◌ِخُذَّيْفَةَ أَكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ يَا مَعْشَرَ النِّسَاءِ آَمَا لَكُنَّ فِي الْفِضَّةِ
مَا تُحُلِّيْنَ بِهِ آَمَا إِنَّهُ لَيْسَ مِنْكُنَّ امْرَأَةٌ تَحِّى ذَهَبًّا تُظْهِرُهُ إِلَّا ◌ُذِّبَتْ بِهِ-(رواه ابوداود والنسائى)
4403. The sister of Sayyiduna Hudhayfah we a >, narrated that Allah's Messenger
Jsteano said, "O you woman! There is for you in silver that with which you may
adorn yourself (making silver jewellary)! Know! Whichever woman among you
who adorns herself with (jewellery of) gold and displays it will be punished for
doing it, definitely."2
COMMENTARY: The foregoing ahadith say explicitly that even women may not wear pure
gold. If any woman wears gold jewellery, then she is liable to the punishment, mentioned
in the hadith. But, it is allowed to them to wear only jewellery of silver. However, In fact,
women are allowed to wear both gold and silver. As for these ahadith, the ulama (Scholars)
offer different explanations.
Some of them say that, in the beginning, it was as these ahadith declare and woman were
not permitted to wear gold. Later it was replaced by the tradition narrated by Sayyiduna
Ali رضى اله عنه that Allah's Messenger صلى الله عليه وسلم said, "Pure silk and gold is forbidden to the
men of my ummah." This saying establishes that woman are allowed to wear gold and
pure silk.
Some ulama (Scholars) link these ahadith to the payment of zakah (Annual due charity)
and the woman who wears gold jewellery without paying zakah (Annual due charity) on it
is liable to the punishment mentioned.
Some others of them say that the woman who displays her jewellery to men who are not
her mahram are liable to these punishments.
SECTION III
الفَصلُ الثَّالِثُ
IF YOU WANT THEM IN PARADISE THEN SHUN GOLD & SILK IN THIS WORLD
(٤٤٠٤) عَنْ عُقْبَةَ بْنِ عَامِرٍ آَكَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَاتَ يَمْنَهُ أَهْلَ الْحِلِيَّةِ وَالْخْرِيُرِ وَيَقُوْلُ
إِنْ كُنْتُمْ تُحِتُّوْنَ حِلْيَّةَ الْجِنَّةِ وَحَرِيْرَهَا فَلَا تَلْبُوُهَا فِي الدُّنْيًّا- (رواه النسائى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Uqbah ibn Aamir .4404
, used to forbid those who wore jewellery and silk and tell them, "If you desire
the jewellery of paradise and its silk then do not wear them in this world."3
1 Abu Dawud # 4238, Nasa'i # 5139, Musnad Ahmad 6. 460.
2 Abu Dawud # 4237, Nasa'i # 5137.
3 Nasa'i # 5131.

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PROPHET'S صلى الله عليه وسلم RING OF GOLD
(٤٤٠٥) وَعَنِ ابْنِ عَبَّاسِ آَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ النَّخَذَّ خَاتَمًا فَلَبِسَهُ قَالَ شَغَلَنِى هَذَا عَنْكُمُ
مُنْذُّ الْيَوْمِ إِلَيْهِ نَظْرَةٌ وَإِلَيْكُمْ نَظَرَةٌ تَُّ اَلْقَاءُ - (رواه النسائى)
4405. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم had a
signet ring made out, and he wore it. Then, he said, "As of today, this has occupied
me from you (and I could not attend to you) because I give a look to it and I give a
look to you." (Saying that) he threw it away.1
COMMENTARY: It seems that the signet ring mentioned in this hadith was made of gold.
EVEN CHILDREN ARE DISALLOWED TO WEAR GOLD
(٤٤٠٦) وَعَنْ مَالِكٍ قَالَ أَنَا آَكْرَهُ أَنْ يَلْبَسَ الْغِلْمَانُ شَيْئًا مِنَ الذَّهَبٍ لِأَنَّهِ بَلَغَنِى أَثَّ رَسُولَ اللهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَى عَنِ الشَّخَتُمِ بِالذَّهَبِ فَأَنَا أَكْرَهُ لِلرِّجَالِ الْكَبِيُرِ مِنْهُمُ وَالصَّغِيْرِ (رواه فى المؤطا)
4406. (Imam) Maalik ales, said, "I disapprove of youths wearing any gold because I
have learnt that Allah's Messenger صلى الله عليه وسلم forbade gold rings too (on this basis,
other things of gold are forbidden more emphatically). Hence, I disapprove of
males, old or young (wearing gold)."2
COMMENTARY: Just as it is forbidden to men to wear any gold material or to let their
children wear it, so too they are forbidden anything of silver except rings of silver.
Moreover, silk also attracts the same command as gold and silver.
CHAPTER - III
FOOTWEAR (SANDALS ETC.)
بَابُ النِّعَالِ
The word (Jw) ni'al is the plural of (Ja) na'l - shoe, boot sandal. It is that with which feet
are protected from the earth. It preserves feet, and is a footwear. Its shape and style has
been differing from age to age, people to people and group to group. It may be the shape of
a shoe or a sandal or slippers or wooden contraptions.
This chapter means to describe the footwear of the Prophet ,le ano that was worn by
the Arabs of that age.
The caption of this chapter is in plural form because the kinds of footwear were many in
those days.
[Shamail Tirmidhi3 refers to, in its chapter on the shoes of Sayyiduna Rasulullah Sallallahu
alayhi wasallam, the booklet of Mawlana Ashrafi Ali Thanawi www. Zaadus Sa'eed. It has a
detailed treatise on the blessings and virtues of the shoes of Allah's Messenger ,,,lek .].
1 Nasa'i # 5289.
2 Muwatta Maalik # 48. 2-4.
3 p 72.

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الْفَضِلُ الْأَوَّلْ
SECTION I
THE PROPHET'S صلى الله عليه وسلم SANDALS
(٤٤٠٧) عَنِ ابْنِ عُمَرَ قَالَ رَآَيْتُ رَسُولَ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَلْبَسُ النِّعَالِ الَّتِىِ لَيْسَ فِيُّهَا شَعْرُ (رواه البخارى)
4407. Sayyiduna Ibn Umar رضى الله عنه said, "I saw Allah's Messenger صلى الله عليه وسلم wear
sandals that had no hair on them."1
(٤٤٠٨) وَعَنْ آَنَسٍ قَالَ إِّ نَعْلَ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ كَانَ لَهَا قِبَالَانٍ - (رواه البخارى)
4408. Sayyiduna Anas رضى الله عنه said, "The sandals of the Prophet صلى الله عليه وسلم had two
thongs (each)."2
COMMENTARY: The word (Ju) qibal is the thong or strap of the sandal. It is between the
toes. The Prophet's صلى الله عليه وسلم sandal had two thongs, between the great toe and the toe
next to it and (the other) between the middle and next toes. The Arabs used that sandal in
those days as chappal or slippers which we wear generally at home.
NECESSITY OF SHOES
(٤٤٠٩) وَعَنْ جَابِرٍ قَالَ سَمِعْتُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي غَزْوَةٍ غَزَاهَا يَقُوْلُ اسْتَكُثِرُؤْ مِنَ النِّعَالِ
فَإِّ الرَّجُلَ لَا يَزَالُ رَاكِبًا مَا انْتَعَلَ- (رواه مسلم)
4409. Sayyiduna Jabir رضى الله عنه narrated that he heard the Prophet صلى الله عليه وسلم say
during a battle that he fought (meaning while setting out for it), "Take plenty of
sandals because as long as one wears sandals, he is like a rider."3
(The translation by Abdul Hamid Siddiqi of the Sahih Muslim of this hadith says
that one should make it a practice to wear sandals because as long as one wear
them, he keeps riding.)
COMMENTARY: A person who has shoes on him certainly walks faster than one who is
· without any kind of footwear. Also, he preserves his feet too from harm. This is why he is
compared to a rider. One must keep with oneself such things as are necessities of a journey.
WEAR THE RIGHT SHOE FIRST & TAKE OFF THE LEFT FIRST
(٤٤١٠) وَعَنُّ أَيْ هُرَيْرَةَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا تُتَعَلَ احَدُكُمْ فَلْيَبْدَأُ بِالْتُمْنِى وَإِذَا نَزَءَ
فَلْيَبْدَأُ بِالشِّمَالِ لِتَكُنِ الْيُمْنِ آَوَّلَهُمَا تُنْعَلُ وَاخِرَهُمَا تُنْزَُّ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4410
said, "When any of you puts on sandals, let him put on the right sandal first. And,
when he takes them off, let him take off the left sandal first, Thus the right one
should be the first to be worn and the last to be removed."4
COMMENTARY: The procedure is to begin a deed that is more excellent from the right
side. This is mustahab (desirable). However, if it is not of this kind, then it is mustahab
1 Bukhari # 5851, Muslim # 25-1187.
2 Bukhari # 5857, Tirmidhi # 1771.
3 Muslim # 66. 2096 (P 1153 Sahih Muslim Kazi Publication).
4 Bukhari # 5859, Muslim # 67. 2097.

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(desirable) to begin at the left side. Thus, a shoe is put on to go to the mosque which is a
good thing, so the right shoe is put on first. Again, as one steps into the mosque, one puts
the right foot forward. On coming out of it, the left foot is placed out first.
When one goes to the toilet, one puts the left foot forward and on coming out of it, the right
foot precedes.
From another angle too, the right foot has more merit than the left. So, it deserves to precede
the left in putting footwear, and to follow on removing them. The same principle applies on
entering the mosque and going to other such places, and on returning from there.
SHOE ONLY ON ONE FOOT IS WRONG
(٤٤١١) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَمْشِئْ آَحَدُكُمْ فِيْ نَعْلٍ وَاحِدَةٍ لِيُحْفِهِمَا جَمِيُهًا
أَوْ لِيُتْحِلُهُمَا جَمِيعًا - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4411
said, "Let no one of you walk with one shoe. He must remove both of them (an i be
barefooted), or he must put on both of them."1
COMMENTARY: It is makruh tanzihi (disapproved nearer to lawful) to have only one shoe
on and leave the other foot bare. Not only is it uncivilized but also it would keep the feet
unbalanced and cause one to fall down, particularly when the land is uneven.
The ulama (Scholars) say the same thing about having one hand in the shirt sleeve and the
other out of the sleeve that is put up on the shoulder or left dangling.
The same applies to having only one sock on a foot leaving the other without a sock.
(٤٤١٢) وَعَنُ جَابٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا انْقَطَعَ شِسْعُ نَعْلِهِ فَلَا يَمْشِ فِيْ نَعْلٍ وَاحِدَةٍ
حَتَّى يُصْلِحَ شِسْعَهُ وَلَّا يَمْشِ فِيْ خٍُ وَاحِدٍ وَلَّا يَأْكُلُ بِشِمَالِهِ وَلَّا يُحْتَّبِى بِالقَّوْبِ الْوَاحِدِ وَلَّا يَلْتَحِفُ الضَّمَّآء-
(رواه مسلم)
4412. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "If
the thong of anyone's sandal is cut off, let him not walk with one sandal but he
should mend his thong. He should not walk with one sock, nor eat with his left
hand, nor sit with knees raised and feet on the ground when he has only one
garment wrapped round him (and nothing on his private parts), nor wrap himself
up completely enclosing his hands too (which cannot be brought out without
baring his private parts).2
SECTION II
الْفَضْلُ الثَّانِى
.
صلى الله عليه وسلم THONGS OF THE SANDALS OF THE PROPHET
(٤٤١٣) عَنِ ابْنِ عَبَّاسِ قَالَ كَانَ لِنَعْلِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قِبَالَّانِ مُثَنَّى شِرَاكُهُمَا (رواه الترمذى)
صلى الله عليه said that the sandal of Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .4413
, had two thongs each with dual straps (to make them durable.)3
1 Bukhari # 5855, Muslim # 68-2097.
2 Muslim # 71-2099.
3 Ibn Majah # 3614.

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DO NOT PUT SHOE WHILE STANDING
(٤٤١٤_٤٤١٥) وَعَنْ جَابِرٍ قَالَ تَّى تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَنْتَعِلَ الرَّجُلُ قَائِمًا (رَوَاهُ
أَبُوْدَاؤد وَرَوَاهُ التِّرْ مِذِىُّ وَابْنُ مَاجَهَ عَنْ آئُهُرَيْرَةً)۔
4414. Sayyiduna Jabir رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم forbade that
any one should put on shoes while (he is) standing.1
4415. Sayyiduna Abu Hurayrah uck +, narrated the same hadith.2
COMMENTARY: This is disallowed only when it is difficult to wear the shoes while
standing. If shoes are put on conveniently in a standing position, then one may do so. It is
not forbidden in that case.
DID PROPHET صلى الله عليه وسلم WALK WITH ONE SHOE?
(٤٤١٦) وَعَنِ الْقَاسِمِ بْنِ مُحَتَّدٍ عَنْ عَائِشَةً قَالَتْ رُبَّمَا مَتَى النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيْ نَعْلٍ وَاحِدَةٍ وَفِى
رِوَايَةٍ أَنَّمَا مَشَتْ بِنَّعْلٍ وَاحِدَةٍ (رَوَاءُ التِّرْ مِذِىُّ وَقَالَ هُذَا آَصُّْ)۔
4416. Sayyiduna Qasim ibn Muhammad als, narrated that (Sayyidah) Ayshah al>)
3 .walked wearing one sandal sometimes صلى الله عليه وسلم said, "The Prophet عنها
According to another version: He did walk wearing (only) one sandal.4
COMMENTARY: The ulama (Scholars) doubt if this hadith is sahih because it contradicts
other hadith that disallow such a thing. If it is sahih then the Prophet صلى الله عليه وسلم walking
with one shoe on would be a rare case and only within the house, and out of necessity. Or,
he may have done it too show that it is not outright unlawful to walk with one shoe, but
allowed. It must be known that it was wajib (obligatory) for the Prophet صلى الله عليه وسلم to
demonstrate the permission of something, like drinking water while standing. The writer
of Muwahib Ladunyah has explained this reason against drinking water while standing.
REMOVE SHOES BEFORE SITTING DOWN
(٤٤١٧) وَعَنِ ابْنِ عَبَّاسٍ قَالَ مِنَ السُّنَّةِ إِذَا جَلَسَ الرَّجُلُ اَنْ يَخْلَهَ نَعْلَيْهِ فَيَضَعَهُمَا مچِنْه-(رواه ابوداؤد)
4417. Sayyiduna Ibn Abbas usano, said that it is a sunnah (Holy Prophet's practice)
that when a man sits down, he should remove his sandals and put them besides
him.5
COMMENTARY: One must not sit down with his shoes on his feet. He must remove them
and put them to his left side.
GIFT OF THE NEGUS OF LEATHER SOCKS
(٤٤١٨) وَعَنِ ابْنِ بُرَيْدَةً عَنْ أَبِيْهِ آَكَّ التَّجَّاشِئَّ أَهْذِى إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خُفَّيْنَ آسْوَدَيْنِ
سَاذَّجَيْنٍ فَلَبِسَهُمَا رَوَاهُ ابْنُ مَاجَةَ وَزَادَ التِِّ مِذِىُّ عَنِ ابْنِ بُرَيْدَةً عَنْ آَيْهِ ثُمَّ تَوَضَّأَوَمَسَحَّ عَلَيْهِمَا.
1 Abu Dawud # 4135.
2 Tirmidhi # 1775.
3 Tirmidhi # 1777, 1778 (1784-1785).
4 Tirmidhi # 1777, 1778 (1784-1785).
5 Abu Dawud # 4138.

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4418. Sayyiduna Ibn Buraydah ws ano, reported on the authority of his father that
the Negus (of Ethiopia) sent two black (leather) socks as gift for the Prophet loan.
without any pattern (on them). 1
(Ibn Majah transmitted it)
(Tirmidhi added from Ibn Buray dah رضى اللهعنه from Buraydahi) رضى الله عنه Then he made
ablution and made masah over them (meaning, wiped over the socks).2
COMMENTARY: When the Prophet , a Lo received the socks, he did not investigate
whether the leather was dyed or not. Did the leather came from a dead animal (carrion) or
from an animal that was slaughtered.
He asked none of these questions, but wore the socks straight away. He only went by their
outward look which showed that they were pure.
From this a ruling is derived that if no impurity or such other thing is observed on coarse
cloth, socks, mats, carpets, rugs and other similar floor mattings, then they will be deemed
to be pure.
This chapter is without Section III
CHAPTER - IV
COMBING THE HAIR(AT-TARAJJUL)
بَابُ الْتَّرَجُلِ
In Arabic tarajul (J+y) is used for combing the hair of the head or beard. However, it is
understood generally to refer to the hair on the head. For combing the beard, the word
.tashrih is used (تشريح)
SECTION I
الفَصلُ الْأَوَّلْ
BODY OF MENSTRUATING WOMAN IS NOT IMPURE
(٤٤١٩) عَنُ عَائِشَةَ قَالَتْ كُنْتُ أُرَجِّلُ رَأْسَ رَسُوْلِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَنَا حَائِضٌ- (متفق عليه)
4419. Sayyidah Ayshah Qual+, said, "I used to comb the head of Allah's Messenger
3".though I was menstruating صلى الله عليه وسلم
COMMENTARY: This hadith is evidence that the body of a menstruating woman is pure.
Besides, it is allowed to mingle with her is every day life.
THAT WHICH IS FITRAH
(٤٤٢٠) وَعَنُّ ابٍ مُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلْفِطْرَةُ خَمْسْ: الْجِتَّاهُ وَالْإِسْتِحْدَادُ
وَقَضُّ الشَّارِبٍ وَتَقْلِيُمُ الْأَظْفَارِ وَنَتْفُ الْإِبْطِ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4420
said "Al-fitrah (that which is innate to man) are five things. (They are: )
circumcision, shaving (the hair below the navel) with a razor, clipping the
1 Ibn Majah # 549.
2 Tirmidhi # 2820 (2829) Musnad Ahmad 5-352.
3 Bukhari # 5925, Muslim # 9. 297.

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moustache, paring the nails, removing (or plucking) the hair under the armpit."1
COMMENTARY: Firtah is what has been masnun in the Shari'ah (divine law) of all the
.عليه السلام Prophets
Previously, in the chapter of siwak (under taharah, purification) a hadith (# 379) mentions
ten things as fitrah. It must be understood that neither was it intended there to cover the
entire characteristics, nor is it intended here. The objective is that the sunnah (Holy
Prophet's practice)s of all the Prophet (> Jule covered those ten things (out of the many).
Five of them are mentioned here again.
DISTINGUISH YOURSELF FROM POLYTHEISTS
(٤٤٢١) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَالِفُوا الْمُشْرِ كِيْنُ أَوْفِرُوا اللُّخِى وَأَحْفُوا
الشَّوَارِبَ وَفِيْ رِوَايَةٍ أَثْمِكُوْا الشَّوَارِبَ وَاعْفُوا الُّخى- (متفق عليه)
4421. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Go against the polytheists in what they do. So, grow beard long and clip the
moustache" (because they shave their beards and let their moustaches be thick).
According to another version: "Cut the moustache down and let the beard grow.
WHEN TO REMOVE UNWANTED HAIR
(٤٤٢٢) وَعُنُّ أَنَسٍ قَالَ وُقْتَ لَنَافِي قَضِ الشَّارِبِ وَتَقْلِيْمِ لُّأَظْفَارِ وَنَتْفِ الْإِبْطِ وَحَلْقِ الْعَانَةِ آَنْ لَاتَتُكَ
مِنْ آَرُبَعِيْنَ لَيْلَةٌّ- (رواه مسلم)
4422. Sayyiduna Anas we an , said, "It was decided for us that we should clip the
moustache, pare the nails, pluck out hair under armpits and shave the pubes without
letting forty days elapse between every two observations (of these things)."2
COMMENTARY: According to Ibn Maalik al, Sayyiduna Abu Umar wano, narrated that
the Prophet ,la pared the nails and clipped the moustache every Friday. He shaved
the pubes every twenty days and removed hair under the armpit every forty days.
It is stated in Qaniyah (15) that it is better to pare the nails, clip the moustache, remove
unwanted hair once a week and have a bath to keep the body clean and neat. If it is not
possible to do it every week then it must be done every fortnight. But, if one neglects it for
more than forty days then it would mount to abandoning it without an excuse. In other
words the schedule for doing these things is best every week, acceptable every fifteen days,
but forty days is the last limit. If anyone delays beyond that then he abandons it for no
reason whatsoever, and he will deserve the warning according to the Hanafis.
صلى said that the Prophet رضى اللهعنه and Abdullah al Asghar رضى الله عنه Mazhar says that Abu Umar
jule à clipped the moustache and pared the nails every Friday before the salah (prayer) of
Friday.
Some people say that he removed hair from under the armpits and shaved the pubes every
forty days. Some others say that he did it every month. The version about one month is an
acceptable one.
1 Bukhari # 5891, Muslim # 50. 257.
2 Bukhari # 5893, Muslim # 52. 259.